Poglavlje 2

PART 2

Poglavlje 2

The Initial Urge and the Journey of Evolving Consciousness

Početni unutrašnji poriv i putovanje svesti koja evoluira

LET US now think of one unconscious soul.

Razmotrimo sada jednu nesvesnu dušu.

In the beginning the soul had no impressions (sanskaras) and no consciousness.

U početku duša nije imala ni impresije (sanskare), ni svest.

Therefore at this stage or in this state, the soul had no gross form or body, subtle body or mental body, because only the existence of gross, subtle and mental impressions (sanskaras) can give existence to gross, subtle and mental bodies, and only the existence of these bodies can make possible the existence of gross , subtle and mental worlds.

Stoga, na tom stupnju ili u tom stanju, duša nije imala ni grubi oblik ili telo, ni suptilno telo, ni mentalno telo, jer jedino postojanje grubih, suptilnih i mentalnih impresija (sanskara) može da dovede do otelotvorenja grubih, suptilnih i mentalnih tela, i samo ako postoje ta tela mogu da postoje, grubi suptilni i mentalni svetovi.

Hence in the beginning the soul had no consciousness of gross, subtle and mental bodies and was also unconscious of its own self, and the soul then naturally had no experience of the gross, subtle and mental worlds and also had no experience of the Over-Soul (Paramatma).

Prema tome, u početku duša nije imala svest o grubom, suptilnom i mentalnom telu, niti je bila svesna svog Jastva, te stoga, po prirodi stvari, duša tada nije imala iskustvo grubih, suptilnih i mentalnih svetova, niti je imala iskustvo Najvišeg-Jastva (Paramatme).

This infinite, impressionless, unconscious tranquil state of the soul reverberated with an impulse which we call THE FIRST URGE (the first urge to know Itself).

To beskonačno, nesvesno stanje mira duše bez impresija iznedrilo je impuls koji nazivamo PRVIM PORIVOM (prvim porivom za sopstvenom spoznajom).

The first urge was latent in Paramatma.

Taj prvi poriv je u Paramatmi bio nemanifestovan.

When we compare Paramatma to an infinite, unlimited ocean and when we say that Paramatma got the first urge, it could also be said in terms of comparison that the infinite, unlimited ocean got the first urge or THE WHIM.[1]

Ako poredimo Paramatmu sa beskrajnim, neograničenim okeanom i kažemo da se prvi poriv pokrenuo u Paramatmi, isto tako bismo kroz poređenje, mogli da kažemo da je u beskonačnom, neograničenom okeanu nastao prvi poriv ili ĆUDLJIVA ŽELJA.[2]

In the Infinite, both finite and infinite are included.

U tom Beskonačnom, u Bogu, jesu konačno i beskonačno.

Now was this first urge infinite or finite, and was it at first finite and then infinite or vice versa?

Da li je taj prvi poriv bio beskonačan ili konačan i da li je prvo bio konačan, a potom beskonačan ili obratno?

The first urge was most finite, but this first urge was of the Infinite .

Prvi poriv jeste bio nešto najkonačnije, ali je potekao od Beskonačnog, od Boga.

This most finite first urge was of the infinite Ocean-Paramatma, and the manifestation of this latent most finite first urge of the Infinite was restricted to a most finite point i n the infinite, unlimited Ocean.

Taj najkonačniji prvi poriv je pripadao beskrajnom Okeanu – Paramatmi, a manfestacija tog nemanifestovanog najkonačnijeg prvog poriva samoga Boga ograničena je u najkonačniju tačku tog beskonačnog, neograničenog Okeana.

But as this most finite point of manifestation of the latent first urge, which was most finite too, was in the infinite, unlimited Ocean, this most finite point of manifestation of the first urge was also u nlimited.

Međutim, pošto se ta najkonačnija manifestovana tačka nemanifestovanog prvog poriva, koji je isto tako najkonačniji, nalazila u beskonačnom i neograničenom Okeanu, ova najograničenija tačka manifestacije prvog poriva je takođe bila neograničena.

Through this most finite point of manifestation of the first urge (also most finite), the shadow of the Infinite (which shadow, when of Reality, is infinite) gradually appeared[3] and went on expanding.

Kroz tu najkonačniju tačku manifestacije prvog poriva (takođe najkonačnijeg), postepeno se pojavljivala senka Boga (koja kada pripada Stvarnosti, jeste beskonačna) i nastavila da se širi.[4]

This most finite point of manifestation of the latent first urge is called the „Om“ Point or Creation Point and this point is unlimited.

Ova najkonačnija prva tačka manifestacije nemanifestovanog prvog poriva se naziva „OM“ Tačka ili Tačka Kreacije i ta tačka je neograničena.

Simultaneously with reverberations of the first urge, the most gross first impression emerged, objectifying the soul as the most absolute opposite and most finite gross counterpart of the Infinite.

Istovremeno sa javljanjem prvog poriva nastala je najgrublja prva impresija, opredmećujući  dušu kao apsolutno samodovoljnu suprotnost i najkonačniju grubu kopiju Boga.

Because of this most gross first impression of the first urge, the infinite Soul experienced for the first time. This first experience of the infinite Soul was that it (the Soul) experienced a contrariety in its identity with its infinite, impressionless, unconscious state.

Zbog ove najgrublje prve impresije prvobitnog poriva, beskonačna Duša je počela da doživljava iskustva. Prvo iskustvo koje je beskonačna Duša doživela bilo je iskustvo kroz doživljaj oprečnosti vlastitog identiteta u odnosu na njeno beskonačno, nesvesno stanje bez impresija.

This experience of contrariety effected changeableness in the eternal, indivisible stability of the infinite Soul, and spontaneously t h e re occurred a sort of eruption, disrupting the indivisible poise and the unconscious tranquility of the infinite Soul with a recoil or tremendous shock which impregnated the unconsciousness of the unconscious Soul with first consciousness of its apparent separateness from the indivisible state of Paramatma. But the Soul being infinite, the first consciousness that it derived from the recoil or shock of an absolutely opposite and most gross first impression of its apparent separateness was naturally and necessarily finite first consciousness.

Ova, kroz iskustvo doživljena oprečnost, prouzrokovala je nestabilnost večne, apsolutne stabilnosti beskonačne Duše i spontano je nastala neka vrsta erupcije, koja je razorila apsolutnu ravnotežu i nesvesno spokojstvo beskonačne Duše jednim trezajem ili snažnim šokom koji je prožeo nesvesnost nesvesne Duše prvom svešću o njenoj odvojenosti od nedeljivog stanja Paramatme. Budući da je Duša neograničena, svest koju je stekla od tog trzaja ili šoka te apsolutno oprečne i najgrublje prve impresije o njenoj očiglednoj odvojenosti bila je, prirodno i nužno, ograničena prva svest.

This first consciousness derived by the Soul is obviously most, most-finite in proportion to the experience of the absolute opposites of its own original infinite state.

Ta prva svest koju je Duša stekla je, očigledno, naj-najograničenija u poređenju sa apsolutnom suprotnošću iskustva njenog prvobitnog stanja bezgraničnosti.

It then means that in the beginning, when the impressionless infinite Soul was first impressioned, it got as its first impression an absolutely gross impression. And the first consciousness it (the Soul) derived was most, most-finite.

To nadalje znači sledeće: na početku, kada se u beskonačnoj Duši bez impreija po prvi put javila impresija, ta prva stečena impresija je bila apsolutno gruba impresija. Prva svest koju je Duša stekla bila je, takođe, naj-najograničenija.

Simultaneously at that instant, the unconsciousness of the infinite Soul actually experienced most, most-finite first consciousness of the most-gross first impression .

Tog trenutka, nesvesnost neograničene Duše je istovremeno iskusila naj-najograničeniju prvu svest najgrublje prve impresije.

This infinite and eternal Soul did get consciousness, but this consciousness by impression was not of its eternal state or its infinite Self but was of the most-finite, by the most-gross impression .

Neograničena i večna Duša jeste zadobila svest, ali je ta svest koja je nastala na osnovu impresija, bila lišena sopstvenog večnog stanja, odnosno, svog beskonačnog Jastva i bila je do krajnjih granica ograničena tom najgrubljom imoresijom.

Now as will be explained later, if the soul is conscious of impressions (sanskaras) then the soul must necessarily experience these impressions , and in order to experience the impressions, the consciousness of the soul must experience them through proper media.

Prema tome, kako će kasnije biti objašnjeno, ako je duša svesna impresija (sanskara), onda duša nužno mora da proživi te impresije, a da bi proživela te impresije, svest duše mora da ih proživi kroz odgovarajući medij.

As the impressions are, so are the experiences of impressions and so must be the media to experience the impressions. That is, the impressions give rise to experiences, and to experience the impressions the use of appropriate media is necessitated.

Budući da postoje impresije, postoji i doživljavanje impresija, pa zbog toga moraju da postoje i medijumi za proživljavanje tih impresija. Drugim rečima, impresije dovode do iskustava, a da bi impresije bile proživljene potrebni su odgovarajući medijumi.

Therefore as the infinite, eternal and formless Soul now has the most, most-finite first consciousness of the most, most-gross first impression, quite obviously and necessarily this most, most-finite first consciousness of the soul must utilize the most, most-finite and most, most-gross first medium to experience the most, most-gross first impression .

Prema tome, budući da je neogranišena i večna Duša koja je bez oblika sada ima naj-najograničeniju prvu svest o naj-najgrubljim prvim impresijama, ta naj-najograničenija prva svest duše mora nužno i logično da upotrebi naj-najkonačniji i naj-najgrublji prvi medijum, da bi iskusila tu naj-najgrublju prvu impresiju.

At this stage it suffices to mention here for the limited human understanding that the most, most-finite first consciousness of the soul, while experiencing the most, most-gross first impression, cent red itself in an appropriate most, most-finite and most, most-gross medium, imperceptibly tending the Soul (without form) to associate and identify its very infinite, eternal Self with this most, most-gross and most, most-finite limited form as its first medium.

Za sada, zbog ograničenog stepena ljudskog razumevanja, dovoljno je reći da se naj-najograničenija prva svest duše, dok je proživljavala naj-najgrublju prvu impresiju, usredištila u odgovarajućem naj-najograničenijem i naj-najgrubljem medijumu, neprimetno navodeći Dušu (bez oblika) da svoje beskonačno, večno Jastvo spoji i poistoveti sa ovom naj-najgrubljom i naj-najograničenije ograničenom formom kao svojim prvim medijumom.

The first consciousness of the indivisible Soul, experiencing the first impression through the first medium, creates a tendency in the soul to associate and identify its eternal, infinite Self with the first form, the most-finite and most-gross, which was as the seed of the contrariety, spontaneously sown by the reverberations of the first u rge, imperceptibly germinated and manifested, for the first time, in the shape of duality. When it is made to associate and identify itself, by its newly gained consciousness, with the finite, gross form or medium, the consciousness of the soul actually makes the infinite, eternal, indivisible Soul without form experience that it is that finite, gross form.

Prva svest nedeljive Duše, proživljavajući prvu impresiju kroz prvi medijum, stvara u duši težnju za spajanjem i poistovećenjem svog večnog, beskonačnog Jastva sa prvom (najograničenijom i najgrubljom) formom koja je, poput semena oprečnosti, spontano zasejanog sa odbljeskom prvog poriva, neprimetno iznikla i po prvi put se manifestovala u vidu dualnosti. Kada ta upravo stečena svest primora Dušu da se spoji i poistoveti sa konačnom, grubom formom ili medijumom, svest duše zapravo primorava beskonačnu, večnu Dušu bez oblika da doživi da je ustvari ona ta konačna, gruba forma.

Thus the consciousness gained by the unconscious soul, instead of experiencing reality through unity and identity with the Over-Soul, experiences illusion through duality and identity with the gross form, multiplying diverse, innumerable impressions in a series of experiences while associating with the gross form and gradually gaining or evolving more and more consciousness.

Tako svest, koju je nesvesna duša stekla, umesto da doživljava stvarnost kroz jedinstvo i poistovećenjem sa Najvišim Jastvom, proživljava iluziju kroz dualnost i poistovećenje sa grubom formom pri čemu namnožava razne, bezbrojne impresije u nizu iskustava sve dotle dok je spojena sa grubom formom i postepeno stiče ili razvija sve veću i veću svest.

In order to understand more clearly and concretely how the consciousness gained by the soul gradually develops through the p rocess of evolution, let us examine that state of the conscious soul where the consciousness of the soul associates itself with stone-form as the most-finite and most-gross medium, and the soul thus begins to identify itself as stone.

Da bi se na konkretnom primeru jasnije shvatio postepeni proces evolucije svesti koju je duša stekla, analiziraćemo ono stanje svesti u kome se svest duše spaja sa formom kamena kao najkonačnijim i najgrubljim medijumom i na taj način počinje da se poistovećuje sa kamenom.

Actually the consciousness of the soul utilizes the stone-form only after innumerable cycles and ages of diverse experiences through diverse species of forms, of which there are seven major different kinds of most, most-finite and most, most-gross gaseous forms, which cannot even be concretely grasped nor imagined by ordinary human beings.

Svest duše zapravo koristi formu kamena tek posle bezbroj ciklusa i era raznih iskustava kroz razne vrste formi od kojih postoji sedam glavnih naj-najkonačnijih i naj-najgrubljih gasovitih formi koje obična ljudska bića ne mogu ni da shvate ni da zamisle.

It is for convenience that we begin with that state of conscious soul when it just begins to associate and identify itself with stoone-form.

Mi iz praktičnih razloga započinjemo sa onim stanjem svesti duše u kome ona tek počinje da se spaja i poistovećuje sa formom kamena.

In stone-form, too, there are varied species, and the consciousness of the soul has to utilize each and all of these species as appropriate media, one after the other, in accordance with the diversity of impressions of the soul, to experience varied and countless impressions gathered one after the other in stone-form.

Unutar forme kamena takođe postoje različite vrste. Svest duše mora da upotrebi svaku od tih vrsta kao prikladan medijum, jedan za drugim, u skladu sa različitim impresijama duše, da bi proživela raznovrsne i bezbrojna impresije koje su se, jedna za drugom, nakupile u formi kamena.

If we take stone as a medium for most-gross impressions, it follows that the soul, which is eternally in the Over-Soul, now with most-finite consciousness experiences most-gross impressions through the medium of stone-form.

Ako uzmemo primer kamena kao medijum za najgrublje impresije, iz toga proizilazi da duša, koja je večno u Najvišem Jastvu, sada sa najkonačnijom svešću, proživljava najgrublje impresije kroz medijum u formi kamena.

It is thus that the infinite, indivisible, eternal soul (without form) which is eternally in the Over-Soul, while experiencing the most-finite gross impressions through its own most-finite consciousness, utilizes the most-finite gross medium of the first-most species of stone („first-most“ meaning the very, very first), and the soul is thus imperceptibly, though spontaneously, made to identify itself as stone.

Prema tome, beskonačna, nedeljiva, večna duša (bez forme) koja je večno u Najvišem Jastvu, dok proživljava najkonačnije grube impresije preko sopstvene najkonačnije svesti, koristi najograničeniji grubi medijum pra-pra-prve vrste kamena („pra-pra-prve“ u smislu sasvim, sasvim prve) i tako duša neosetno, mada spontano, biva nagnana da se poistoveti sa kamenom.

After ages and cycles the most-finite gross consciousness is gradually much more evolved in the soul by innumerable and varied experiences of the most-gross finite impressions through the identification of the soul with the first-most species of stone. Eventually, when a limit to having experiences is reached, the identification of the soul with the first-most species of stone is gradually dissociated and that stone-form is dropped.

Nakon mnogo era i ciklusa, najograničenija gruba svest duše se postepeno sve više razvija kroz bezbrojna i raznovrsna iskustva najgrubljih konačnih impresija, kroz poistovećenje duše sa pra-pra-prvom vrstom kamena. Najzad, kada se u potpunosti iscrpi mogućnost doživljavanja iskustava, poistovećenje duše sa pra-pra-prvom vrstom kamena se potpuno gubi i forma kamena biva odbačena.

The soul remains now for a period without any medium, though the most-finite consciousness which has been evolved remains together with the most-gross finite impressions of the most-first species of stone-form just shed.

Sada duša neko vreme ostaje bez medijuma, mada se ta najkonačnija svest, koja se razvila, zadržava zajedno sa najgrubljim konačnim impresijama te prve-u-nizu-prvih vrsta forme kamena koja je upravo odbačena.

Thus the soul, now without any medium or form, is conscious of the most-finite impressions (sanskaras). But as long as consciousness is centred in impressions, the soul must necessarily experience those impressions.

Tako je duša, koja je sada bez bilo kakvog medijuma odnosno oblika, svesna najkonačnijih impresija (sanskara). Međutim, sve dok je svest usredsređena na impresije, duša neizostavno mora da proživi te impresije.

Therefore, in order to experience the impressions of the most-first species of stone-form dropped, the consciousness of the soul c e n t red in the impressions of the dropped stone-form begins to associate with the most-next species of stone-form. The soul identifies itself with this species of stone, and the consciousness of the soul begins to experience, through association with the new medium of the most-next species of stone-form, the impressions of the most-first species of stone-form.

Dakle, da bi proživela impresije prve-u-nizu-prvih vrsta forme kamena koja je odbačena, svest duše, usredsređena na impresije te odbačene forme kamena, počinje da se spaja sa prvom-sledećom vrstom u nizu koja pripada formi kamena. Duša se poisotvećuje sa ovom vrstom kamena, a kroz poistovećenje sa novim medijumom prve-sledeće-u-nizu vrste forme kamena svest duše počinje da proživljava impresije prve-u-nizu-prvih vrsta forme kamena.

The most important point to be understood here is that when the consciousness of the soul dissociates its identification from one form or medium and retains only the impressions of the form so dissociated, these impressions are experienced through another appropriate medium when the consciousness of the soul associates with the next medium or form. But this next medium or form is always created and moulded of the consolidated impressions of the last species of form with which the soul associated and identified itself and which (impressions) were retained by the consciousness of the soul even when dissociated from the form.

Ono što je ovde najvažnije da se razume je da u trenutku kada svest duše prestane da se poistovećuje sa jednom formom ili medijumom i zadrži samo impresije upravo odbačene forme, ona te impresije proživljava kroz neki drugi odgovarajući medijum onda kada se spoji sa sledećim medijumom ili formom. ali, taj naredni medijum, odnosno forma uvek stvaraju i oblikuju zgusnute impresije one poslednje vrste forme sa kojom je duša bila spojena i poistovećena, i koje je (misli se na impresije) svest duše zadržala čak i nakon odvajanja od te forme.

Thus, innumerable diverse experiences of countless impressions experienced by the consciousness of the soul through diverse species of stone-forms, one after the other, lead to the greater evolution of consciousness of the soul.

Na ovaj način, bezbrojna i razna iskustva bezbrojnih impresija koje je, jednu za drugom, svest duše proživela preko raznih vrsta formi kamena vode daljnjoj evoluciji svesti duše.

Ultimately a stage is reached after ages and cycles of experiences where the consciousness of the soul has a tendency to dissociate the soul even from the most-last species of stone-form; and, although the most-last species of stone-form is dissociated or dropped by the soul, the most-finite consciousness evolved thus far remains together with the most-finite gross impressions of the most-last species of stone-form dropped.

i konačno, posle mnogo era i ciklusa proživljavanja iskustava svest duše neminovno stiže do stadijuma u kome ispoljava tendenciju da odvoji dušu čak i od poslednje-u-nizu-poslednjih vrsta forme kamena, i mada se duša odvaja od te poslednje-u-nizu-poslednjih vrsta forme kamena i odbacuje je, ta najkonačnija svest, koja se razvila do tog stadijuma, ostaje i dalje zajedno s najkonačnijim grubim impresijama poslednje-u-nizu-poslednjih vrsta forme kamena koja je odbačena.

The soul, now without any medium or form, is conscious of the most-finite gross impressions (sanskaras) of the most-last species of stone-form. The soul must necessarily experience these impressions.

Duša koja sada nema bilo kakav medijum ili formu, svesna je najkonačnijih grubih impresija (sanskara) te poslednju-u-nizu-poslednjih vrsta forme kamena. Duša neminovno mora da proživi te impresije.

Now, in order to experience the impressions of the most-last stone-form, the soul associates and identifies with another medium the metal-form. This medium of metal-form is but the mould of the impressions of the most-last species of stone-form. In other words, the most-first species of metal-form is created and moulded of the most-last species of stone-form impressions.

Sada, da bi proživela impresije te poslednje-u-nizu-poslednjih formi kamena, duša se spaja i poistovećuje sa drugim medijumom – formom metala. Taj medijum forme metala je samo matrica impresija poslednje-u-nizu-poslednjih vrsta forme kamena. Drugim rečima, prva-u-nizu-prvih vrsta forme metala stvorena je i oblikovana od impresija poslednje-u-nizu-poslednjih vrsta forme kamena.

It is thus that the infinite, eternal soul without form, which is eternally in the Over-Soul, experiences through evolved consciousness the most-gross finite impressions of the most-last species of stone-form while associating and identifying itself with the most-first species of metal-form.

Na taj način, beskonačna, večna duša koja je bez oblika i koja je večno u Najvišem Jastvu, kroz razvijenu svest proživljava najgrublje konačne impresije poslednje-u-nizu-poslednjih formi kamena dok se spaja i poistovećuje sa prvom-u-nizu-prvih vrsta formi metala.

There are diverse species of metal-form just as there are of stoneform, and the consciousness of the soul utilizes these diverse innumerable species of metal-form as media through which to experience the diverse and innumerable impressions gathered.

Postoje različite forme metala, baš kao što postoje i različite vrste forme kamena. Svest duše koristi ove različite forme metala kao medijum da bi preko njih prošla kroz iskustvo različitih, mnogobrojnih impresija koje su se nakupile.

Thus the evolution of the consciousness of the soul gains and gathers momentum in proportion to the diverse and multiple experiences of varied and innumerable impressions, through different media or species of forms.

Na taj način evolucija svesti duše dobija i uvećava zamah srazmerno različitim bezbrojnim iskustvima velikog broja različitih impresija, kroz različite medijume ili vrste formi.

This is how the cycles of evolution of consciousness of the soul go on evolving further and greater consciousness with evolution of forms of higher and higher species, while experiencing and exhausting the impressions of the dissociated forms of the lower and lower species.

Na taj način se dalje odvijaju ciklusi evolucije svesti duše stvaranjem sve viših oblika svesti uporedo sa evolucijom formi sve viših i razvijenijih vrsta kroz proživljavanje i iscrpljivanje impresija odbačenih formi onih nižih, manje razvijenih vrsta.

The consciousness of the soul experiences and exhausts all the impressions of the  most-last species  of stone-form  through the medium of the most-first species of metal-form. When all the impressions of the most-last species of stone-form are exhausted, the consciousness of the soul dissociates itself from the most-first species of metal-form, and drops that form. But the consciousness now retains the impressions of the most-first species of the metal-form.[5]

Svest duše doživljava i iscrpljuje sve impresije poslednje-u-nizu poslednjih vrsta forme kamena kroz medijum prve-u-nizu-prvih vrsta forme metala. Kada se iscrpe sve impresije poslednje-u-nizu-poslednjih vrsta forme kamena, svest duše se odvaja od preve-u-nizu-prvih vrsta forme metala i odbacuje tu formu. ali, svest sada zadržava impresije prve-u-nizu-prvih vrsta forme metala.[6]

These impressions of the most-first species of the metal-form are now experienced by the conscious soul through its association and identification with the most-next species of metal-form. This form is but the consolidated mould of the impressions of the most-first species of metal-form which was dropped or dissociated by the conscious soul. A chain of varied species of metal-forms is thus created and the soul (or to be more precise, the consciousness of the soul) associates with and dissociates from every species of the metal-form, exhausting and gaining diverse impressions. While experiencing these impressions, the soul evolves more and more consciousness  simultaneously  with the  evolution  of  the higher and higher species of forms. After ages and cycles, at last the consciousness of the soul associates and identifies itself with the most-last species of metal-form to experience the impressions of the most-last but one species of metal-form that the soul has just dropped or dissociated.

Ove impresije te prve-u-nizu-prvih vrsta forme metala svest duše sada proživljava spajajući se i poistovećujući se sa prvom-sledećom-u-nizu vrstom forme metala. Ova forma je samo zgusnuti kalup impresija prve-u-nizu-prvih vrsta forme metala koju je svesna duša odbacila, tj. od koje se odvojila. Tako nastaje lanac različitih vrsta formi metala, a duša (ili preciznije, svest duše) se spaja i odvaja od svake vrste forme metala, pri čemu iscrpljuje i opet stiče razne impresije. Proživljavajući ove impresije duša sve više i više razvija svest uporedo sa razvojem sve viših i razvijenijih vrsta formi. Posle mnogo era i ciklusa, svest duše se najzad spaja i poistovećuje sa poslednjom-u-nizu-poslednjih vrsta forme metala koju je duša upravo odbacila, odnosno napustila.

This soul, eternally in the Over-Soul, though being infinite and without form, finds itself as metal.

Ta duša koja je večno u Najvišem Jastvu, iako beskonačna i bez oblika, spoznaje da je metal.

While identifying itself with diverse species of metal-form the soul begins to experience simultaneously the gross world in accordance with and in proportion to the soul’s experiences of the stone-form and the metal-form.

Dok se poistovećuje sa različitim vrstama forme metala, duša istovremeno počinje da doživljava grubi svet u skladu i u srazmeri sa njenim iskustvima forme kamena i forme metala.

The metal-form, which includes a series of diverse species of metal, is as inorganic, inanimate and solid as the stone-form, which includes a series of diverse species of stone.

Forma metala, koja obuhvata čitav niz različitih vrsta metala, je neorganska, beživotna i čvrsta kao i forma kamena koja u sebi sadrži čitav niz različitih vrsta kamena.

The soul, or more precisely, the consciousness of the soul, while identifying itself with the species of stone- and metal-forms, finds itself as one with the stone- or metal-form and thus realizes itself as inorganic, inanimate and solid, and experiences these inorganic, inanimate and solid states throughout the entire evolution of the stone- and metal-forms in the gross world.

Duša, tj. svest duše dok se poistovećuje sa vrstama formi kamena i metala, spoznaje da je jedno sa formom kamena ili metala i tako sebe ostvaruje kao neorgansku, neživu i čvrstu, i proživljava ta neorganska, beživotna i čvrsta stanja kroz čitavu evoluciju formi kamena i metala u grubom svetu.

The solid, inanimate state of the soul is one in which life and energy are still dormant in spite of greater evolution of consciousness. Hence the forms in this solid state cannot of their own accord move about by themselves (i.e., they cannot have voluntary motion), and therefore the consciousness of the soul, associating with these solid forms which are inanimate and inorganic and with life and energy still dormant in them, tends to assert recumbent, horizontal positions rather than to assert vertical, upright stands or erect positions in the gross world.

Čvrsto, beživotno stanje duše je ono stanje u kome su život i energija još uvek uspavani uprkos poodmakloj evoluciji svesti. Stoga forme u čvrstom stanju nemaju sposobnost samostalnog voljnog kretanja (to jest, ne mogu da učine voljni pokret) i zbog toga svest duše, spajajući se sa ovim beživotnim, neorganskim čvrstim formama, u kojima su život i energija još uvek neprobuđeni, teži da u grubom svetu zauzme položen, horizontalan položaj, a ne vertikalan, uspravan ili uzdignut položaj.

After ages and cycles of varied innumerable gross experiences of diverse and  innumerable  impressions  through  a variety  of species of metal-forms, the consciousness of the soul eventually dissociates itself even from the most-last species of metal-form. Thus the identity of the soul with the most-last species of metalform is dropped and as usual the conscious soul now is once again temporarily unidentified with any form (i.e., the soul is now without any form).

Nakon mnogo era i ciklusa mnogobrojnih, raznovrsnih grubih iskustava različitih i bezbrojnih impresija kroz mnoštvo vrsta formi metala, svest duše se konačno odvaja i od poslednje-u-nizu-poslednjih vrsta forme metala. Tako se duša raspoistovećuje i od te poslednje-u-nizu-poslednjih vrsta forme metala, i kao do tada, svesna duša sada ponovo postaje privremeno nepoistovećena sa bilo kojom formom (to jest, duša sada nema formu).

In this state of the conscious soul, when there is no form with which to be associated, the consciousness of the soul is centred only in the impressions of the most-last species of metal-form, which has now been dropped.

U ovom stanju svesne duše, kada ona nema formu sa kojom bi se spojila, svest duše se usredsređuje samo na impresije poslednje-u-nizu-poslednjih vrsta forme metala koja je sada odbačena.

Thus the conscious soul in this state—of having no form for identification—is conscious only of the impressions of the most-last species of metal-form.

Stoga je svesna duša u ovom stanju – bez forme sa kojom bi se poistovetila – svesna jedino impresija poslednje-u-nizu-poslednjih vrsta forme metala.

The  conscious soul  must exhaust  these  impressions  of the most-last species of the metal-form by the consciousness of the soul experiencing these impressions through some appropriate medium. And the appropriate medium to spend or exhaust these impressions of the most-last species of metal-form is the most-first species of vegetable-form. This species of vegetable-form is nothing but the consolidated mould of the impressions of the most-last species of the metal-form.

Svesna duša mora da iscrpi ove impresije poslednje-u-nizu-poslednjih vrsta forme metala pomoću svesti duše koja proživljava ove impresije preko nekog odgovarajućeg medijuma. Pogodan medijum za trošenje ili iscrpljivanje impresija poslednje-u-nizu-poslednjih vrsta forme metala je prva-u-nizu-prvih vrsta forme biljke. Ova vrsta forme biljke nije ništa drugo do zgusnuti kalup impresija poslednje-u-nizu-poslednjih vrsta forme metala.

When the consciousness of the soul associates now with the most-first species of vegetable-form, the soul, thus conscious, tends to identify itself with that form and actually finds itself as that species of  vegetable-form,  quite  oblivious of the  reality  that  it (soul) is infinite, eternal and without form—eternally in the Over-Soul (Paramatma).

Kada se svest duše sada spoji sa prvom-u-nizu-prvih vrsta forme biljke, duša, sa tom svešću, teži da se poistoveti sa tom novom formom i, doživljava sebe kao tu vrstu forme biljke potpuno zaboravljajući na istinu da je beskonačna, večna i bez oblika – i da je večno u Najvišem Jastvu (Paramatmi).

In this state of the most-first species of the vegetable-form the consciousness of the soul experiences the gross world, in accordance with and in proportion to the impressions it experienced and experiences of the stone-forms, metal-forms and vegetable-form respectively.

U ovom stanju prve-u-nizu-prvih vrsta forme biljke svest duše prolazi kroz iskustvo grubog sveta u skladu sa i u srazmeri sa impresijama koje je proživela i koje proživljava u formama kamena, metala, odnosno biljke.

While thus experiencing the gross world, this consciousness of the soul, identified with the vegetable-form, realizes now that it is vegetable and has half inanimate and half animate attributes. The conscious soul now asserts in the gross world through this vegetable-form an upright, erect stand. Although this form cannot stand independently by itself, it uses the support  of other media to assert an upright stand. This form is still not capable, however, of giving the experience of voluntary movement to the consciousness of the soul.

Proživljavajući na taj način grubi svet, svest duše koja je poistovećena sa formom biljke sada spoznaje da je biljka koja ima polovinu neživih i polovinu živih svojstava. Svesna duša preko ove forme biljke sada u grubom svetu teži uspravnom, uzdignutom položaju. Kako ova forma sama po sebi ne može da stoji samostalno, ona koristi druge medijume da bi ostvarila uspravan položaj. Ova forma još uvek nije sposobna da svesti duše priušti iskustvo voljnog kretanja.

After the impressions of the last-most species of the metal-form are exhausted by the consciousness of the soul through the most-first species of vegetable-form, this most-first species of vegetable-form is dropped (i.e., the consciousness of the soul dissociates itself from this most-first species of vegetable-form).

Kada svest duše preko prve-u-nizu-prvih vrsta forme biljke iscrpi impresije poslednje-u-nizu-poslednjih vrsta forme metala, prva-u-nizu-prvih vrsta forme biljke biva odbačena (to jest, svest duše se odvaja od prve-u-nizu-prvih vrsta forme biljke).

Again the conscious soul realizes that it is without a form although the evolved consciousness  is  there.  This  evolved  consciousness of the soul is now centred in the impressions of the most-first species of the vegetable-form just dropped or dissociated.

Svesna duša ponovo spoznaje da je bez forme, iako razvijena svest iz prethodne forme i dalje postoji. Ta razvijena svest duše se sada usredsređuje na impresije prve-u-nizu-prvih vrsta te upravo odbačene ili napuštene forme biljke.

To experience these impressions of the most-first species of vegetable-form, the consciousness of the soul, now without any form, utilizes an  appropriate medium, which  is the  most-next species of the  vegetable-form.  This most-next species  of the vegetable-form is nothing but the consolidated mould of the impressions of the most-first species of vegetable-form.

Da bi proživela impresije prve-u-nizu-prvih vrsta forme biljke, svest duše koja je sada bez forme, koristeći pogodan medijum, a to je prva-u-nizu-prvih-sledećih vrsta forme biljke. Ta prva-u-nizu-prvih-sledećih vrsta forme biljke nije ništa drugo do zgusnuti kalup impresija prve-u-nizu-prvih vrsta forme biljke.

By association with the medium of the most-next species of vegetable-form, the consciousness of the soul experiences in the gross world the impressions of that last species of the vegetable-form just dropped. When these impressions are exhausted throughdiverse experiences, the consciousness of the soul relinquishes its association with the most-next species of vegetable-form and again experiences that it (the soul) is without gross form and that its consciousness is centred only in the impressions of that species of form last dropped. Again, to experience these impressions the consciousness of the soul tends the soul to identify with the next species of vegetable-form. This chain of impressions, experiences and species of form, from one form to another, is so linked that it is apparently endless; and the consciousness of the soul, in order to evolve itself fully and completely, has no other course but to become entangled in this vicious circle until, perforce, the consciousness of the soul thus gained, makes the soul realize that it is infinite, eternal and eternally in the Over-Soul, and makes the soul experience infinite power, knowledge and bliss.

Spajajući se sa medijumom prve-sledeće vrste forme biljke, svest duše proživljava u grubom svetu impresije one, upravo odbačene. poslednje vrste forme biljke. Kada se te impresije iscrpe kroz različita iskustva, svest duše napušta spoj sa prvom-sledećom-u-nizu vrstom forme biljke, a duša ponovo doživljava da je bez grube forme i da je njena svest usredsređena samo na impresije one vrste forme koju je poslednju odbacila. Da bi proživela te impresije, svest duše ponovo navodi dušu da se poistoveti sa sledećom vrstom forme biljke. Ovaj lanac impresija, iskustava i vrsta unutar date forme tako je povezan od jedne do druge forme da je naizgled beskrajan. Da bi se razvila potpuno i do kraja, svest duše se neminovno upliće u ovaj začarani krug sve dok, po inerciji tako stečena svest ne omogući duši da spozna da je beskonačna, večna i večno u Najvišem Jastvu i doživi beskonačnu moć, znanje i blaženstvo.

The point that is important and which is to be carefully notedis that, as the cycle of evolution of consciousness of the soul rolls on and on, and further and greater consciousness is evolved through experiences of further and greater impressions, this evolution of consciousness inadvertently evolves a series of forms of higher and higher species while exhausting the impressions of the lower and lower species that get dissociated or dropped or shed.

Ono što je veoma važno i što treba posebno napomenuti je sledeće: kako se ciklus evolucije svesti duše neprestano odvija i kako se razvija sve veća i veća svest kroz proživljavanje sve složenijih impresija, ova evolucija svesti spontano dovodi do pojave čitavog niza formi sve viših i razvijenijih vrsta, uporedo sa iscrpljivanjem impresija onih nižih i manje razvijenih vrsta koje se napuštaju, odbacuju ili ostavljaju.


[1] [See also Meher Baba, „The Whim from the Beyond,“ Beams from Meher Baba on the Spiritual Panorama (San Francisco: Sufism Reoriented, Inc., 1 9 5 8), 7 ­ 1 1. Ed.]

 

[2] Vidi takođe: Meher Baba, „The Whim from the Beyond,“ Beams from Meher Baba on the Spiritual Panorama (San Francisco: Sufism Reoriented, Inc., 1 9 5 8), 7 ­ 1 1. Ed.]

[3] The sense to be conveyed is that the shadow of the Infinite seeped through or oozed
out of the most finite point.

[4] Smisao je sledeći: senka boga je neprimetno (poput isticanja tečnosti kroz pore) izbijala iz ne najkonačnije tačke.

[5] [The reader should not think the oft-appearing “mosts,” such as most-first, mostnext, most-finite, are superfluous or redundant, because each species of a certain form—stone, for instance—has numerous repetitions with slight variations before going on to the most-next species of that same form, and it seemed necessary to differentiate. “Most-last” is used to mean the form most recently encountered, i.e., the highest and latest evolutionary form of the species, and should not be construed as the form furthest down the scale.

[6] Često upotrebljavanje izraza kao što su  „prva-u-nizu-prvih“, „prva-sledeća“, „najkonačnija“ čitalac ne treba da smatra nepotrebnim i suvišnim zato što se svaka vrsta određene forme kao npr. forme kamena, mnogo puta ponavlja sa neznatnim varijacijama pre nego što uznapreduje do prve sledeće vrste te iste forme, pa je neophodno istaći tu razliku. Termin „poslednja-u-nizu-poslednjih“ je upotrebljen da označi formu koja je nastala u najskorije vreme tj. najviši i poslednji evolutivni oblik unutar date vrste određene forme, stoga taj termin ne treba upotrebljavati u smislu forme koja je na najnižoj lestvici skale. Ur.